Hundun’s Mistake: Satire and Sanity in the Zhuangzi

Moeller, Hans‐Georg

doi:10.1353/pew.2017.0063

Cited by 9 publications

(8 citation statements)

References 20 publications

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“…The emperor Chaos represents this state of emptiness as he is portrayed as primitivist, pristine and child-like. Chaos’ heart-mind is empty in the sense of being free of social and physiological human identity, desires, ambitions and agendas which are products of human constructions (Moeller, 2017). To empty one’s heart-mind is to forget our taken-for-granted categories, norms and practices.…”

Section: A Daoist Response To the Notion Of Hpes From The Zhuangzimentioning

confidence: 99%

Rethinking the notion of the high-performing education system: A Daoist response

Tan

2021

Research in Comparative and International Education

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This article challenges the dominant notion of the ‘high-performing education system’ and offers an alternative interpretation from a Daoist perspective. The paper highlights two salient characteristics of such a system: its ability to outperform other education systems in international large-scale assessments; and its status as a positive or negative ‘reference society’. It is contended that external standards are applied and imposed on educational systems across the globe, judging a system to be high- or low- performing, and consequently worthy of emulation or deserving of criticism. Three cardinal Daoist principles that are drawn from the Zhuangzi are expounded: a rejection of an external and oppressive dao (way); the emptying of one’s heart-mind; and an ethics of difference. A major implication is a celebration of a plurality of high performers and reference societies, each unique in its own dao but converging on mutual learning and appreciation.

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Section: A Daoist Response To the Notion Of Hpes From The Zhuangzimentioning

confidence: 99%

Rethinking the notion of the high-performing education system: A Daoist response

Tan

2021

Research in Comparative and International Education

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“…Here the Marquis was wrong because he treated the sea bird the way that he would like to be treated when he should have let the sea bird live in its natural environment, met its natural needs, and used it in accordance with its abilities. Similarly, Hundun's death by having the seven holes drilled into him to create a man‐like face was “a satirical portrayal of three failed sages, two inept Confucians whose clumsy attempt to do the right thing results in a disaster, and one naive Daoist whose incautious behavior leads to his untimely death” (Moeller, 2017, p. 793). These stories emphasize the importance of individual distinctions and contexts in Daoist practical wisdom.…”

Section: Western and Eastern Perspectives On Virtue And Practical Wisdommentioning

confidence: 99%

“…Instead, cling onto life and “cultivate a sane skill of living in an insane world. Rather than letting the roles that we have to play define us from the inside out, we may play them lightly and effortlessly, and with skill and grace” (Moeller, 2017, p. 796).…”

Section: Practical Wisdom: Toward a Universal Actionable Ethical Framentioning

confidence: 99%

Practical wisdom as an adaptive algorithm for leadership: Integrating Eastern and Western perspectives to navigate complexity and uncertainty

Trinh

Castillo

2020

Business Ethics: A Eur. Rev.

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In this paper, we integrate Eastern and Western perspectives of practical wisdom to answer the question, how can practical wisdom transfer across cultural boundaries in a world of increasing interconnection? We describe key properties of practical wisdom in early Western and Eastern schools of thoughts and explain how the concept of practical wisdom in ancient philosophy aligns with modern-day complex system science. We identify seven qualities of complex adaptive systems as a universal pattern that underlies both Eastern and Western perspectives. From these qualities, we develop an integrated conceptual framework of practical wisdom as factors both internal and external to the self that promote continuous coupling with the broader operating environment. We propose that practical wisdom functions as an adaptive algorithm capable of continuously evaluating its processing rules to maintain fit with the operating environment while generating ongoing novelty. This generativity expands developmental potential across multiple levels and fosters open-endedness, evolvability, and antifragility. With this functional understanding, ethics can no longer be marginalized-it must be recognized as the foundation for sustainable organizing because it reliably creates a network topology that makes innovation and long-term success possible. We close with actions leaders can take to foster practical wisdom.

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“…They are not really "role models" in the same way the Lunyu presents role models. It has been argued, for example, that many of the seemingly exemplary persons in the Zhuangzi (e.g., Cook Ding) are actually presentations of the ridiculousness of role models as found in texts such as the Lunyu (Moeller, 2017).…”

Section: Cultivation Learning and The Naturalmentioning

confidence: 99%

“…Modern Chinese academics often refer to them as “ideal personality types ( lixiang renge 理想人格)” or “someone who is in line with the way ( you dao zhi ren 有道之人).” They are not really “role models” in the same way the Lunyu presents role models. It has been argued, for example, that many of the seemingly exemplary persons in the Zhuangzi (e.g., Cook Ding) are actually presentations of the ridiculousness of role models as found in texts such as the Lunyu (Moeller, 2017).…”

Section: Cultivation Learning and The Naturalmentioning

confidence: 99%

Confucianism and Daoism: On the relationship between theAnalects,Laozi, andZhuangzi, Part I

D’Ambrosio

2020

Philosophy Compass

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The Lunyu 論語 (Analects of Confucius), Daodejing 道德經 (Classic of the Way and Virtuosity) or Laozi 老子 (Book of Master Lao), and the Zhuangzi 莊子 (Book of Master Zhuang) have been broadly classified as representative of Confucianism (Lunyu) and Daoism (Laozi and Zhuangzi). This loose grouping, and the similarities and differences associated with these "schools" include some of the most telling and simultaneously misleading generalizations about Chinese philosophy or thought in general. These articles seek to provide an overview of the relationship between Confucianism and Daoism. The first article begins before with a generalized topics based comparison of the Lunyu, Laozi and Zhuangzi. The latter two texts include their own significant differences, but I will, wherever possible, look for generalities that fit both. The major themes considered in this first part are (1) the perspectives on names (ming 名) and actualities (shi 實), (2) cultivation, learning, and what is considered natural (ziran 自然), and finally (3) conceptions of the person. 1 | INTRODUCTION In the pre-Buddhist formative years for "Chinese Philosophy" several texts emerged as key contributions to what would become a lasting tradition. The Han and Wei-Jin periods, which arguably saw the beginning of the commentarial style that would dominate the development of philosophical and religious ideas in China until today, ushered in the dominating influence of the Yijing 易經 (Book of Changes), Lunyu 論語 (Analects of Confucius), Daodejing 道德經 (Classic of the Way and Virtuosity) or Laozi 老子 (Book of Master Lao), and the Zhuangzi 莊子 (Book of Master Zhuang). The latter three texts, Lunyu, Laozi, and Zhuangzi, were broadly classified by thinkers such as Wang Bi 王弼 (226-249)-who was following earlier depictions already found in Mohist texts and the Xunzi 荀子

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Hundun’s Mistake: Satire and Sanity in the Zhuangzi

Cited by 9 publications

References 20 publications

Rethinking the notion of the high-performing education system: A Daoist response

Rethinking the notion of the high-performing education system: A Daoist response

Practical wisdom as an adaptive algorithm for leadership: Integrating Eastern and Western perspectives to navigate complexity and uncertainty

Confucianism and Daoism: On the relationship between theAnalects,Laozi, andZhuangzi, Part I

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